1st Reading – 1 Kings 3:5, 7-12
The LORD appeared to Solomon in a dream at night.
God said, “Ask something of me and I will give it to you.”
Solomon answered:
“O LORD, my God, you have made me, your servant, king
to succeed my father David;
but I am a mere youth, not knowing at all how to act.
I serve you in the midst of the people whom you have chosen,
a people so vast that it cannot be numbered or counted.
Give your servant, therefore, an understanding heart
to judge your people and to distinguish right from wrong.
For who is able to govern this vast people of yours?”
The LORD was pleased that Solomon made this request.
So God said to him:
“Because you have asked for this—
not for a long life for yourself,
nor for riches,
nor for the life of your enemies,
but for understanding so that you may know what is right—
I do as you requested.
I give you a heart so wise and understanding
that there has never been anyone like you up to now,
and after you there will come no one to equal you.”
The books of 1st and 2nd Kings are part of the historical narrative section of the Old Testament. Originally written as a single book, Kings continues the story of Israel’s monarchy after the death of King David, from King Solomon’s reign to the fall of Jerusalem to the Babylonians.
Kings is not a work of political or social history but of theological history. Its primary focus is explaining the tragic fate of Yahweh’s people, rather than chronicling events with the detailed accuracy of modern historians. The narrative often evaluates the kings based on their adherence to God’s commandments and their faithfulness to Yahweh.
Our reading today comes from the beginning of Solomon’s reign as king. The “wisdom of Solomon” is a phrase well known even by those who are unfamiliar with the Bible. This passage explains the divine origin of that wisdom.
The LORD appeared to Solomon in a dream at night.
Solomon succeeded his father David as king of Israel around 961 BC.
God said, “Ask something of me and I will give it to you.”
Note that it is God who initiates this encounter. No reason is given for God’s generosity — God gives because God is generous.
Solomon answered: “O LORD, my God, you have made me, your servant, king to succeed my father David; but I am a mere youth, not knowing at all how to act.
Solomon’s response begins by humbling himself before God: identifying himself as God’s servant, admitting that he is king because of the favor of God, and acknowledging his lack of experience.
The phrase translated here as “not knowing at all how to act” is literally, “not knowing at all how to go out or come in,” a Hebrew phrase that expresses all that a man does.
I serve you in the midst of the people whom you have chosen, a people so vast that it cannot be numbered or counted.
Solomon next describes the people he rules. Their election by God is their most important attribute; he realizes the gravity of being selected to rule over God’s chosen people.
Solomon’s characterization of the size of the population is likely exaggerated, which reflects King David’s success in annexing neighboring lands and peoples.
Give your servant, therefore, an understanding heart to judge your people and to distinguish right from wrong. For who is able to govern this vast people of yours?”
Under the weight of this responsibility, Solomon prays for an understanding heart.
In ancient Hebrew culture, the heart was regarded as the center of intellect and discernment. The Hebrew term used, shōmē’a, carries the connotation of being receptive, obedient, and attentive. This implies a willingness to listen and follow the guidance of another, presumably God.
The LORD was pleased that Solomon made this request. So God said to him: “Because you have asked for this — not for a long life for yourself, nor for riches, nor for the life of your enemies, but for understanding so that you may know what is right — I do as you requested.
Solomon’s request is an unselfish one, made in humility and intended for the benefit of the people.
From a New Testament perspective, we could say that Solomon asks for knowledge of the kingdom of God, just what Jesus tries to give the crowd and the disciples in today’s gospel reading.
I give you a heart so wise and understanding that there has never been anyone like you up to now,
God grants Solomon’s request; he is given a wise (hākām) and understanding (nābôn) heart.
Hākām carries a sense of practical wisdom and sound judgment. It goes beyond mere intellectual knowledge and encompasses the ability to apply knowledge effectively and make wise decisions.
Nābôn conveys the idea of deep comprehension and the ability to grasp the true nature of things.
In the Bible, wisdom and understanding are often linked together, emphasizing the importance of perceiving truth and applying it wisely.
and after you there will come no one to equal you.”
Solomon’s wisdom would go on to become legendary. Wisdom books such as Proverbs, Ecclesiastes, and the Book of Wisdom are attributed to him, as well as poetical books such as the Song of Songs and a subset of the Psalms.
In the verses immediately after this reading, God also grants Solomon two things he didn’t ask for: riches and honors above all other kings, and long life — on the condition that he follow the faithful example of David.
2nd Reading – Romans 8:28-30
Brothers and sisters:
We know that all things work for good for those who love God,
who are called according to his purpose.
For those he foreknew he also predestined
to be conformed to the image of his Son,
so that he might be the firstborn
among many brothers and sisters.
And those he predestined he also called;
and those he called he also justified;
and those he justified he also glorified.
Today’s second reading is a profound passage that not only serves as the conclusion of Romans 8 but also marks the culmination of Paul’s teaching on God’s precious gift of the Holy Spirit.
Brothers and sisters: We know that all things work for good for those who love God,
This is one of two features in this passage that can easily be misunderstood.
The translation “all things work for good for those who love God” is a bit ambiguous. Other translations have “we know that in all things God works for the good of those who love him,” which is truer to the original Greek text, which includes the phrase “God works” (ho theos sunergei). This is important because God is the primary agent behind the working of all things for good.
In other words, things are not working for good, as this translation may suggest; God is working all things for good. And what is that good? Ultimately, our salvation.
God is at work in every aspect of our lives. He is working “all things” — in his wisdom and sovereignty, God uses even the difficult and seemingly adverse situations to accomplish his ultimate purposes for his people.
Our task is to discover his love in life’s misfortunes as well as its joys.
It would be a mistake to oversimplify the message here as “everything will work out in the end,” which suggests that all hardships will ultimately be resolved by God. Rather, “all things work for good” reflects a deep trust in God’s ability to bring about good even in challenging circumstances that may never be changed.
“Notice that he does not say that things suit our whims but that they work for our good. They serve not caprice but usefulness; not pleasure but salvation; not what we desire but what is good for us. In that sense everything works for our good, even death itself, even sin […]. Is it not the case that sins do good to him who on their account becomes more humble, more fervent, more solicitous, more on guard, more prudent?” (Saint Bernard, De fallacia et brevitate vitae, 6)
who are called according to his purpose.
God calls believers to participate in his salvific plan for all creation.
This calling is not random or arbitrary but is filled with purpose and aligned with God’s divine will.
For those he foreknew he also predestined to be conformed to the image of his Son,
The second feature in this passage that is prone to misunderstanding is Paul’s use of the word “predestined” (proōrisen in Greek).
Any reference to predestination calls to mind John Calvin’s teaching, which is based largely on this passage. Calvin, who lived in the 16th century, taught that every individual is eternally predestined by God for either salvation or damnation. This doctrine not only ignores God’s gift of free will, including authentic repentance and conversion, but it also overlooks the divine attributes of mercy and unconditional love.
Calvin’s approach is appealing in its simplicity (you are either saved or not, from all eternity), but it portrays both God and humanity in a way that contradicts Scripture. After all, Paul teaches elsewhere that God desires the salvation of all mankind (1 Timothy 2:4).
Paul’s message is more accurately conveyed using the terms “foreknowledge” and “foreordaining.” We know that God is omniscient, so it should come as no surprise that he has foreknowledge of all things. It’s important, however, to clarify that God’s knowledge of future events does not equate to causing those events to transpire. In other words, God’s knowing what we will do has no impact on our agency in choosing to do those things.
The concept of “foreordaining” can be understood in the context of Paul’s broader teachings, such as Galatians 1:15. There, Paul speaks of God setting him apart and calling him from his mother’s womb through grace. “Foreordaining” is not a form of control; rather, it is God’s gracious plan to call, choose, and love us even from our very beginning, even from the foundation of the world (Ephesians 1:4-5).
so that he might be the firstborn among many brothers.
There are many ways in which Christ is “the firstborn”:
- He is “the firstborn of all creation” (Colossians 1:15) because he is eternally begotten and because “all things were made through him” (John 1:3).
- He is the new Adam, leading humanity in the work of redemption (1 Corinthians 15:22, 45).
- He is “the firstborn from the dead” (Colossians 1:18, Revelation 1:5) signifying his supremacy over those who have entered heaven and those who are awaiting their future resurrection (1 Corinthians 15:20, 23).
Paul’s reference to Jesus here as “firstborn among many brethren” is because, through the grace of God, he shares his divine sonship with us, making us children of God and co-heirs with him.
And those he predestined he also called; and those he called he also justified; and those he justified he also glorified.
This verse presents a chain of events in the salvation process, highlighting the progressive nature of God’s work in the lives of believers.
Although the verbs are in the past tense (called, justified, glorified), the actual unfolding of this divine purpose is ongoing.
If believers succeed in conforming themselves to Christ, they will become children of God, like Christ. This conformity will result in their justification, and their justification will be the source of their glorification.
Gospel – Matthew 13:44-52
Jesus said to his disciples:
“The kingdom of heaven is like a treasure buried in a field,
which a person finds and hides again,
and out of joy goes and sells all that he has and buys that field.
Again, the kingdom of heaven is like a merchant
searching for fine pearls.
When he finds a pearl of great price,
he goes and sells all that he has and buys it.
Again, the kingdom of heaven is like a net thrown into the sea,
which collects fish of every kind.
When it is full they haul it ashore
and sit down to put what is good into buckets.
What is bad they throw away.
Thus it will be at the end of the age.
The angels will go out and separate the wicked from the righteous
and throw them into the fiery furnace,
where there will be wailing and grinding of teeth.
“Do you understand all these things?”
They answered, “Yes.”
And he replied,
“Then every scribe who has been instructed in the kingdom of heaven
is like the head of a household
who brings from his storeroom both the new and the old.”
In today’s gospel reading, Jesus concludes his discourse on the kingdom of God, which consists of three final parables: the Parable of the Hidden Treasure, the Parable of the Pearl, and the Parable of the Net. All three provide comparisons to help Jesus’ disciples understand what he means by “the kingdom of heaven.”
Jesus said to his disciples: “The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again,
In the ancient world, people lived in constant danger of foreign invasion. Many householders buried their gold, jewels, and other treasures in the ground so that they could recover their treasure after the danger had passed.
Some didn’t return.
and out of joy goes and sells all that he has and buys that field.
This parable shows the supreme value of the kingdom of heaven and the attitude people need to have if they are to attain it. A wise man would gladly give all he has to obtain it; it is the chance of a lifetime.
Again, the kingdom of heaven is like a merchant searching for fine pearls. When he finds a pearl of great price, he goes and sells all that he has and buys it.
In the ancient world, pearls could command fantastic prices. Merchants would scour the whole world for them, as we do today for oil.
The buried treasure was found accidentally, but this pearl was found after a lengthy and diligent search. Being an expert, the pearl merchant recognizes this one exceptionally valuable pearl and invests all his possessions to obtain it.
Note how the finder’s reaction is the same in both parables and described in the same terms: he “goes and sells all that he has and buys it.” Detachment is indispensable for obtaining the treasure; both finders sacrifice everything to possess it. Jesus is teaching that a total reversal of the past (“selling all”) is necessary in order to gain a future in the kingdom.
Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind.
The Parable of the Net is quite different than the previous two parables; it more closely resembles The Parable of the Weeds from last week.
The kind of fishing described here employed a dragnet with floats on the top edge and weights on the bottom, which would be extended between two boats. After being dragged along for a time, it would be drawn in by ropes.
The dragnet represents the preaching of the gospel and the gathering of people of all kinds into the realm of God’s kingdom. Just as a dragnet catches fish of different kinds, the message of the kingdom reaches both the righteous and the wicked.
When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away.
This indiscriminate fishing technique required sorting, but only after the catch had been hauled ashore — a scene that would have been very familiar to Jesus’ audience.
Interesting side note: Almost all the Greek manuscripts and early translations have “all kinds of things” in place of “fish of every kind.”
Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous and throw them into the fiery furnace, where there will be wailing and grinding of teeth.
Jesus explains that in the final judgment, the righteous will be separated from the wicked, and the wicked will face punishment.
With this parable, Jesus is assuring us that God will exercise justice and good will ultimately prevail.
“Do you understand all these things?” They answered, “Yes.”
In Matthew’s gospel, understanding is a characteristic of a good disciple.
Jesus’ inquiry about their understanding covers not only the parables in this reading but all the parables he has been teaching them.
And he replied, “Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.”
A scribe was a religious teacher, a specialist in Holy Scripture and its application to life. Now that the apostles have been “instructed in the kingdom of heaven,” they will have the role of teachers in his Church.
Just as a householder shares treasures with others that are both old and new, the disciples are able to understand that Jesus’ teaching is grounded in the original tradition, yet radically different. As such, they will employ both the Law and the Prophets (“the old”) and the Gospel (“the new”).
Neither is sufficient without the other; the Gospel is the fulfillment of the Law and the Prophets.
Connections and Themes
Treasure and delight. The kingdom of God is a priceless treasure. It’s the realization that we belong to God, that we are cherished and cared for, that we are called to embody the highest ideals of the human heart. It infuses our existence with purpose and ignites our anticipation for what lies ahead. It feeds all our various hungers; it satisfies our thirsts; it sparks our curiosity. Discovering the kingdom of God excites us the way a child is excited on Christmas morning or a couple on their wedding day. It carries the reassuring touch of a nursing mother, the warmth of a lover’s embrace, the approving smile of a good friend. The kingdom of God is the fulfillment of our deepest desires and our fondest hopes. Nothing in the world can compare with it, which is why we are willing to sacrifice everything to attain it.
This treasure we “find” is a gift freely given to us by God. It is not something we earn or achieve through our efforts. We don’t have to strive to attain the kingdom; it is graciously bestowed upon us.
The gift received is a gift given. While the gospel reading focuses our attention on the treasured character of the kingdom, our first reading enriches our understanding of it.
Given the opportunity to choose any blessing he might desire, Solomon chose to be of service to others. In this, he is a model for disciples to follow. We have discovered the treasure in the field; we have found the pearl of great price; we have been blessed with the kingdom of God. Now we must give to others what we have been given. As it was with Solomon, we will lose nothing by being generous; in fact, God will overwhelm us with abundant blessings.
As Paul teaches in our second reading: All things work for good, and God is glorified in all.
Sunday Readings 